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• 1. The Name: How do we know that „Jesus” is a fabricated name?
• 2. What evidence exists regarding the pronunciation of the „sh” or „s” sound in the name „Yesu” / „Yeshu”?
• 3. Yesu and satan. Why was the name „Yesu” changed, while „satan” was left as is?
• 4. Does the name „Yesu” appear in the Old Covenant?

3 – Yesu and satan. Why did they change „Yesu” but leave „satan”?

This is an interesting example, because both the Greek name Yesu and the Greek term satan contain the same sound: *s*.

And yet, in the Polish language, these two names have been treated quite differently.

*Yesu* — the Greek „s” was changed to the Polish „z” — *Jezu*.

The Greek spelling gives us:

Ἰησοῦ — *Yesu*.

In the middle of the name appears a Greek letter:

σ — sigma, which represents the sound: s.

Not „z”.

However, in the traditional Polish form of the name, the letter 'z’ appeared.

We see this in forms such as:

Jezu, Jezusa, Jezusowi. (Jesus, of Jesus, to Jesus)

So, the Greek 's’ was changed to 'z’ by someone.

s → z

As for the name: *satan* — the Greek „s” has been changed to the Polish „sz”.

Hebrew spelling:

שָׂטָן — satan

In this word, the Hebrew letter שׂ (sin) represents the sound: s. It is the same as in the name: Yesu.

The Greek text is equally unambiguous:

Σατανᾶς — Satanas.

Greek letter:

Σ — sigma also means: s.

And yet, in Polish, we do not say „satan” or „zatan,” but rather „szatan.”

In other words, in this instance, a change has taken place:

s → sz.

So, we have two different ways of treating the same Greek sound:

Yesu→ in the Polish form someone swapped: s → z

and:

satan → satan hasn’t been swapped and is still: s → sz.

If the Greek Yesu were adapted into Polish in the same way as the word satan, we would get the Polish form: Jeszu. (Yeshu)

This shows, above all, one thing:

The later Polish form „Jezus” is not evidence of the original pronunciation.

If we wish to check the original name, we must return to the Greek text.

And there we find: Ἰησοῦ — Yesu

3.1 Joseph

Let’s look at other examples in which an 's’ from the Hebrew or Greek original has been replaced by a ’z’ in the Polish form.

Hebrew: יוֹסֵף — Josef.

Greek: Ἰωσήφ — Iosef.

Polish: Józef.

Meaning:

s → s → z

The Hebrew letter ס here represents the sound s. Greek preserved it as σ—s. It was only in the Polish form that a z appeared.

Verses: Genesis 30:24; Acts 7:9.

3.2 Israel

Hebrew: יִשְׂרָאֵל — Jisrael.

Greek: Ἰσραήλ — Israel.

Polish: Izrael.

Meaning:

s → s → z

The Hebrew שׂ — sin here produces the sound s. Greek has it as σ — s. The Polish form, however, has z.

Verses: Genesis 32:28; Matthew 10:6.

3.3 Isaiah

This example is even more interesting.

Hebrew: יְשַׁעְיָהוּ — Jeszajahu.

Greek: Ἠσαΐας — Esaias.

Polish: Izajasz.

At the location in question, we see: sz → s → z.

Hebrew has the sound: sz.

Greek renders it with s, while the Polish form has z.

This demonstrates a very important point: the Greek s can correspond to an earlier Hebrew š.

Verses: Isaiah 1:1; Matthew 3:3.

3.4 Josiah

Hebrew: יֹאשִׁיָּהוּ — Joszijahu.

Greek: Ἰωσίας — Iosias.

Polish: Jozjasz.

So once again: sz → s → z

The Hebrew form has the sound sh. Greek renders it with s, whereas the Polish form features z.

Verses: 2 Kings 22:1; Matthew 1:10.

These examples show that the Greek σ = s was not rendered in Polish according to a single, consistent rule.

There are at least three scenarios:

– Greek s → Polish z:

• Ἰωσήφ — Iosef → Józef,
• Ἰσραήλ — Israel → Izrael,
• Ἠσαΐας — Esaias → Izajasz,
• Ἰωσίας — Iosias → Jozjasz,

– Greek s → Polish s:

• Σαμουήλ — Samuel → Samuel,
• Σαλωμών — Salomon → Salomon,
• Σάρρα — Sarra → Sara.

– Greek s → Polish sz:

• Σατανᾶς — satanas → szatan,
• Σίμων — Simon → Szymon.

It follows from this that the Greek „s” was not rendered consistently in Polish. Sometimes it remained „s,” sometimes it was changed to „z,” and at other times to „sz.”

Therefore, the Polish form of the name cannot serve as evidence for what sound was present in the Greek original.

Regarding the name of Christ, the Greek is unambiguous: Ἰησοῦ — *Iēsou* (where the final sigma, σ, corresponds to 's’).

Think about this, dear reader. Please note that certain groups of Bible translators decide for themselves how a given name or title should be rendered. They lack a consistent key; instead, they translate arbitrarily, according to someone’s personal whim.

We know how deceitful the world is. For centuries, those in power have destroyed nations by instilling lies in people’s minds. In this article, we have uncovered yet another deception within the realm of faith.

It turns out that certain groups arbitrarily select names and translate them based on their own subjective interpretations. Yet, it was God the Father who gave Christ His name. Can any human being—any translator—simply change that name at will?

While one might call this negligence, it is certainly no accident. To suggest otherwise would be to dismiss these translators as mere fools or ignoramuses.

Given the inherent dishonesty of the world, it is safe to conclude that this is no coincidence; it is a form of controlled chaos. The translators must have known what they were doing.

This negligence—or perhaps another calculated PLAN—has led humanity to use an incorrect name for Christ.

Truly, one must verify and examine everything.

It is the same conclusion that can be drawn in the English form of the name of Christ ( ‘Yesu’ to ‘Jesus’. ’ Jesus’ is a falsified name of Christ), and all the other languages and forms where this name has been falsified.

In the English form, they kept the Greek s, but added another s at the end, which changes the pronunciation and meaning of the name.

The name in English should be written as Yeshu/Yesu.

Yes, it is different to the original Greek Ἰησοῦ — *Iēsou* , but it must be written this way in order to keep the pronunciation of the name consistent with the Greek form.

The goal in correctly translating the name of Christ to any other language, is to write it in such a way where the pronunciation can be the same as in the Greek original version.

Artykuł This negligence—or perhaps another PLAN—is the reason why humanity uses an incorrect name for Christ… – Part 3 pochodzi z serwisu Jesu.pl.

In the New Covenant, the Greek word *philoxenia* (φιλοξενία — G5381) appears, denoting hospitality or kindness toward a stranger or newcomer. It is derived from the words *philos* (φίλος) — meaning a friend or someone well-disposed—and *xenos* (ξένος — G3581) — meaning a stranger, newcomer, foreigner, or guest.

The very meaning of this term reveals that hospitality is a form of love shown even to a stranger.

God places great importance on it. He commands us to pursue hospitality, to welcome others without complaining, and to share what we have. The Lord Yeshu teaches us to invite even those who cannot repay us. He also shows that any kindness done to the „least of His brothers” is regarded by Him as if it were done to Himself.

In the Old Covenant, God reveals another significant reason: He Himself loves the stranger, cares for their needs, and commands His people to show that same love.

Hospitality, therefore, is more than just courtesy or the custom of receiving guests; it is an integral part of the love that God expects from us. We can express it by opening our homes, sharing a meal, dedicating our time, or providing help to someone in need.

The way we treat others—especially those who cannot repay us—reveals whether our love is truly expressed through our actions.

Let us look at the verses.

1. We are to actively strive for hospitality:

“Contributing to the needs of the saints, eagerly pursuing hospitality” — Romans 12:13.

Here, Paul uses the word *philoxenia* (φιλοξενία — G5381), which means hospitality—kindness toward a stranger or a newcomer.

Also very important is the word *diōkō* (διώκω — G1377). It means to pursue, to follow after something, to strive for something, or to earnestly seek something.

Therefore, it is not just a matter of the principle:

„If someone asks me for help, perhaps I will help them.”

Paul points to something more. We are to actively look for opportunities to show hospitality and offer help.

2. We do not know whom we can accept:

“Do not forget hospitality, for by it some have entertained angels without knowing it” — Hebrews 13:2.

Once again, we encounter the term *philoxenia* (φιλοξενία — G5381)—hospitality, or the kind reception of a stranger or newcomer.

The Bible tells us that some people, by showing hospitality, were not even aware of whom they were truly welcoming.

Let us not judge a person’s worth based on their appearance, background, or wealth. We should extend hospitality even to strangers, while always exercising good judgment.

3. Hospitality is to be offered without complaining:

“Be hospitable to one another, without grumbling” — 1 Peter 4:9.

Peter uses the word *philoxenos* (φιλόξενος — G5382). It refers to a person who is hospitable—kind and welcoming toward a stranger or a newcomer.

On the other hand, *gongysmos* (γογγυσμός — G1112) denotes murmuring, complaining, or expressing discontent.

One might open the door to someone, provide food and a place to sleep, yet still convey through one’s behavior:

„You are a burden to me.”

Peter says: without murmuring.

True hospitality, therefore, is not just about what we give; it is also about how we treat the person we are helping.

4. Welcoming someone in need can be an act of welcoming a servant of Christ:

“For I was hungry and you gave Me something to eat, I was thirsty and you gave Me something to drink, I was a stranger and you welcomed Me” — Matthew 25:35.

In this passage, the word *ξένος* (*xenos* — G3581) appears. It denotes a stranger, a foreigner, a newcomer, or a guest.

The Lord Yeshu also uses the term *συνάγω* (*synagō* — G4863), which means to gather, assemble, or take someone in. In this context, it refers to welcoming a stranger.

A few verses later, Christ explains:

“Truly I tell you, whatever you did for one of the least of these My brothers, you did for Me” — Matthew 25:40.

This is one of the more significant texts regarding the entire subject. Yeshu shows that He takes the way one treats a brother in need very personally.

“I was a stranger and you welcomed Me.”

This illustrates why hospitality is so important to God. While this passage highlights the special bond between Christ and His brothers, the obligation to show kindness even to strangers is established elsewhere in Scripture.

5. True hospitality does not expect payment:

“But when you host a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the righteous.” — Luke 14:13–14.

The Greek term *antapodidōmi* (ἀνταποδίδωμι — G467) is significant here. It means to give back in return, to repay, or to reciprocate.

The Lord Yeshu points out a very important distinction here.

It is easy to invite a friend, a family member, or a wealthy neighbor—someone who might invite us back later.

But what about a person who has nothing to offer us in return?

This is precisely where true hospitality becomes evident. If I give only because I expect to receive something back, it becomes a mere exchange.

Biblical hospitality goes further.

It involves doing good even to someone who has no means to repay me.

6. Hospitality is a good deed:

“Having a reputation for good deeds: if she has raised children, if she has shown hospitality to strangers, if she has washed the feet of the saints, if she has helped those in distress, if she has devoted herself to every good work” — 1 Timothy 5:10.

Here, the verb *xenodocheō* (ξενοδοχέω — G3580) is used. It means to welcome strangers or newcomers, to show them hospitality, or to receive them under one’s roof.

Welcoming newcomers is mentioned here alongside helping others and performing other good deeds.

This clearly demonstrates that:

Hospitality is not merely a matter of personal manners; it is a good deed performed before God.

7. Hospitality reveals a person’s character:

“An overseer, then, must be above reproach, a man of one wife, sober-minded, sensible, orderly, hospitable, and able to teach” — 1 Timothy 3:2.

“But hospitable, a lover of what is good, sensible, righteous, holy, and self-controlled” — Titus 1:8.

In both instances, the word *philoxenos* (φιλόξενος — G5382) appears. It refers to a person who is hospitable—kind and welcoming toward strangers or newcomers.

God deemed this quality significant enough to include it among the requirements for a person responsible for a congregation.

The way one treats others reveals a person’s character.

8. Through hospitality, we can become co-workers for the truth:

“We ought, therefore, to welcome such people, so that we may become coworkers for the truth” — 3 John 8.

The key word here is *synergos* (συνεργός — G4904), meaning a co-worker—someone who labors together with another.

This reveals yet another vital dimension of hospitality. Not everyone is called to perform the same work for God.

Some travel; others teach. Still others may open their homes, providing food, lodging, or other necessary forms of assistance. By supporting someone engaged in God’s work, we become participants in that very labor.

9. Sharing what we have pleases God:

“Do not neglect to do good and to share, for God is pleased with such sacrifices” — Hebrews 13:16.

The word *κοινωνία* — *koinōnia* — G2842 is important here. It signifies fellowship, participation, partnership, or sharing with others.

Earlier in the same chapter, it says:

“Do not forget hospitality” — Hebrews 13:2.

Now the author also speaks about doing good and sharing.

This illustrates a broader principle.

Our homes, food, money, time, and other possessions can be used to do good for others.

And such conduct is pleasing to God.

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Artykuł Hospitality. Why is it so important to God? pochodzi z serwisu Jesu.pl.

1. PLAN Name: How do we know that Jesus is a made-up name?

2. What is the evidence regarding the pronunciation of „sh” or „s” in the name Yesu/Yeshu?

3. Yeshu and satan. Why was the name Yeshu changed, while satan was left as is?

4. Does the name Yeshu appear in the Old Covenant?

The battle is being fought over the true name of Christ, but also over our souls. It is a question of whether or not we will accept Biblical truth. Will we attain the honor of a second life after the first death, or not?

These are important questions; it is worth understanding all of this—to pause, read, and examine one’s own beliefs. Whoever fails to do so will fall victim to yet another PLAN…

Religious lies have existed for thousands of years. God does not shield humanity from lies, from blindness, or from naivety.

You surely remember, dear reader: Christ arrives with His mission, chooses His disciples, and teaches them the true faith. The disciples had not known it before—even though they were Israelites, attended the temple, and listened to religious teachings. Yet when Christ came, they realized they had been living in blindness.

That blindness has once again engulfed the entire world…

What do we know about the name of Christ?

1 – In this name, there is salvation, the forgiveness of sins, and re-immersion in water:

• salvation — Acts 4:12

• forgiveness of sins — Luke 24:47

• life — John 20:31

• aeonian life — 1 John 5:13

• becoming a child of God — John 1:12

• justification — 1 Corinthians 6:11

• sanctification — 1 Corinthians 6:11

• washing — 1 Corinthians 6:11

• healing and power — Acts 3:6, 16

• authority over demons — Luke 10:17

• prayer to the Father in the Son’s name — John 14:13; 16:23

• gathering of disciples — Matthew 18:20

• the commandment to believe in the Son’s name — 1 John 3:23.

2 – That name is 100% not pronounced „Jesus.”

3 – God the Father gave this name to Christ. Therefore, no one has the right to change it. You, the reader, may change or alter your own name—that is your business. However, God the Father has not given anyone the right to call His Son by just any name they choose.

4 – The principle is simple. If the final written form of Christ’s name is in Greek, then that pronunciation applies to the whole world; meaning, we write it in a given language so that the pronunciation sounds like *Yesu-Yeshu*. In Greek, there are inflected forms of the name: *Yesu-s*, *Yesu-n*, and *Yesu*. However, the core—or base form—is *Yesu*; if we set aside the Greek declension, the pure form of the name is *Yesu*:

• Ἰησοῦς — Iēsous — nominative,

• Ἰησοῦ — Iēsou — genitive/dative/vocative,

• Ἰησοῦν — Iēsoun — accusative.

5 – Let us also remember that we have a commandment to believe in the name of Christ:

“And this is His commandment: that we should believe in the name of His Son, Yesu/Yeshu the Anointed One, and love one another, just as He gave us the commandment” — 1 John 3:23.

And this is indisputable knowledge—very easy for a child to verify, let alone an adult.

We face only one dilemma: the pronunciation. Did the name sound like *Yesu*, *Yeshu*, or *Yesiu*?

Or perhaps all forms of pronunciation are correct?

Let’s see what the sources say.

2. What is the evidence regarding the pronunciation of „sh” or „s” in the name Yesu/Yeshu?

Greek pronunciation is quite straightforward. If someone sees the spelling „Yesu,” they will likely read it exactly that way.

In Hebrew, we have the spelling: ישוע. Let us examine this specific letter: שׁ. It is the crucial one. The Masoretes introduced diacritical marks; they added a dot above this letter. If the dot is on the right side, the letter is pronounced „sh”; if the dot is on the left, it is pronounced „s.” The issue is that in the first century, these dots did not exist—meaning the apostles did not use dots with this letter. Those dots were introduced several centuries later.

2.1 Ancient Hebrew — before the babylonian captivity

The letter ש existed long before the Masoretes.

However, it did not yet have the later distinguishing dots:

שׁ = sh

שׂ = s

We know that a sound similar to our „sh” existed in ancient Hebrew.

2.2 The Septuagint — from the 3rd century before our era

Jewish translators rendering the Scriptures into Greek represented the name written in Hebrew as יהושע / ישוע using a Greek form belonging to the *Ἰησοῦ* family.

Thus, in Greek, we get: *Yesu*.

The Greek spelling includes a *σ* (sigma).

However, Greek lacked an exact equivalent for the Hebrew „sh” sound. Therefore, the Greek *s* could also serve to represent „sh”.

2.3 Hebrew manuscripts of the Second Temple period — 2nd/1st century BCE

Manuscripts from the period preceding the time of Christ did not yet employ Masoretic vowel points.

The name was essentially written as: ישוע

and not in the later form marked with vowel points: יֵשׁוּעַ

The spelling ישוע contains no mark that would unambiguously indicate an *s* or an *sh* sound.

2.4 Jewish Inscriptions and Ossuaries — 1st Century BCE and 1st Century CE

Jewish inscriptions dating to a period very close to the time of Christ feature the spelling ישוע.

Bilingual inscriptions are also known in which the Semitic spelling ישוע corresponds to a Greek version containing the letter σ (s).

This is highly significant evidence, as it dates to a period close to the time of Christ.

However, even here, the spelling ישוע lacks the later dot used to distinguish between the pronunciations 's’ and 'sh’.

2.5 The New Covenant — 1st Century AD

The Greek text of the New Covenant gives us the form directly: *Iēsou*—that is, *Yesu*. In Greek, the spelling uses a simple *s* because the language lacked a character for the *sh* sound. The form *Yesu* is directly attested in Greek. If we believe in God’s guidance, then the choice of Greek to record the New Covenant was not accidental; God must have ordained it.

2.6 Old Syriac — Pre-Masoretic tradition

Syriac belongs to the Aramaic language family.

In the Syriac tradition, the name is written as ܝܫܘܥ

and is reconstructed as, among other forms, *Īšōʿ*—

meaning the sound *š* (a „sh” sound) is present.

This is significant because the Syriac tradition does not rely on Hebrew Masoretic vowel points.

At the same time, it must be remembered that Classical Syriac is a distinct Aramaic dialect and does not provide a direct record of first-century Galilean pronunciation.

The Syriac tradition serves as pre-Masoretic evidence supporting a pronunciation with *sh*.

2.7 The Masoretes — approximately the 7th–10th centuries AD

It was not until many centuries after Christ that a system appeared which unambiguously recorded the pronunciation: יֵשׁוּעַ.

Here, the dot indicates: שׁ = *sh*.

The Masoretes (Rabbinic Judaism) did not create the letter ש itself; they added a system of marks intended to record the traditional pronunciation.

However, we cannot automatically assume that every detail of the pronunciation recorded centuries later was identical to the pronunciation of the first century.

In the Masoretic system, the pronunciation with *sh* is unambiguous, but this evidence dates from many centuries after Christ.

2.8 Origen’s *Secunda* — circa the 3rd century AD

Origen prepared a multi-column arrangement of the Biblical text known as the Hexapla.

The second column, called the *Secunda*, was not a translation of Hebrew into Greek.

It recorded Hebrew pronunciation using Greek letters.

It predates the Masoretes by several centuries and offers insight into how Hebrew was transcribed phonetically during the Roman period.

The *Secunda* also reveals something significant for our study.

Hebrew words containing the letter *shin* (ש — *sh*) could be transcribed using the Greek letter *sigma* (σ — *s*).

This means that the presence of a Greek *s* does not automatically prove that the Hebrew speaker pronounced an *s* sound.

The Greek alphabet could represent the Hebrew *sh* sound with the letter *sigma* (σ — *s*).

2.9 The Samaritan tradition — independent of the Masoretes

The Samaritans have preserved their own tradition of reading Hebrew.

It does not derive from the Tiberian Masoretes.

In the Samaritan tradition, the letter ש is pronounced as *sh*, even in instances where the later Masoretic tradition distinguished between:

שׁ = *sh*

שׂ = *s*

The *sh* pronunciation does not rely solely on the Masoretes; there is also a Samaritan tradition that supports the *sh* sound.

2.10 Other Hebrew words demonstrate the principle: sh → Greek s

When ancient Greeks transcribed Hebrew words containing the sound *sh* (represented by the letter *shin* — שׁ), they often used the Greek letter *sigma* (σ) for the *s* sound.

This was not necessarily because the Hebrews pronounced an *s*, but because the Greek sound system lacked an exact equivalent to the Hebrew *sh*.

Consequently, the following mechanism was possible:

Yeshu → Yesu

that is:

*sh* → *s*

during the transition from Hebrew to Greek.

2.11 Documents from Judea from the Bar Kokhba Period — 2nd Century CE

Documents from the period of the Bar Kokhba revolt (c. 132–135 CE) have survived from the Judean Desert.

They are written in several languages: Hebrew, Aramaic, Greek, and Nabataean.

This material originates from Judea, dating to just about a century after the time of Christ.

It demonstrates that Hebrew, Aramaic, and Greek were in use alongside one another, and that the names of the same individuals could be recorded using different alphabets.

However, even these documents do not provide a definitive record that would conclusively settle the question of whether:

ישוע = Yesu

or:

ישוע = Yeshu

with absolute certainty regarding the *s* or *sh* sound.

2.12 Hebrew Matthew

There are extant Hebrew versions of the Gospel of Matthew—among them the Matthew of Shem-Tob—in which the name of Christ is written as:

ישוע

This is an interesting piece of evidence regarding the Hebrew tradition; however, a fundamental problem arises: the extant manuscripts of the Hebrew Matthew do not date back to the first century.

Shem-Tov incorporated the Hebrew text of Matthew into his work *Even Bohan* in the fourteenth century, whereas the surviving manuscripts of this tradition date essentially from the fifteenth century or later.

Thus, we do not possess a Hebrew manuscript of the Gospel of Matthew from the time of the Apostle Matthew or from the first century.

Therefore, we cannot state with certainty that the extant Hebrew text of Shem-Tov is the original first-century Hebrew text of Matthew.

Moreover, even the wording:

ישוע

…without the later Masoretic markings, it remains unresolved whether the letter ש was pronounced as *s* or *sh* in the first century.

Shem-Tov is not the only one; other Hebrew traditions of Matthew have also been preserved in history, most notably:

Shem-Tov — a text associated with *Even Bohan* (14th century); the extant manuscripts date from the 15th–17th centuries.

Münster — a 1537 edition of the Hebrew Matthew.

Du Tillet — a Hebrew Matthew published in 1555.

Quinquarboreus — a 16th-century revision or variant of the Münster/Du Tillet tradition.

Chronological summary:

• 3rd–2nd century BCE — Greek: *s* — *Yesu*.

• 2nd/1st century BCE — Hebrew: ישוע — the script itself does not determine whether it is *s* or *sh*.

• 1st century CE — Hebrew: ישוע — still lacking the vocalization points that would determine *s* or *sh*.

• 1st century CE — Greek New Testament: Ἰησοῦ → *Yesu* — unambiguous *s*.

• 1st–2nd century CE — inscriptions and documents from Judea: ישוע — the Semitic script still does not determine *s* or *sh*, whereas the Greek equivalents use *s*.

• 2nd century CE — documents from the Bar Kokhba period: Hebrew, Aramaic, and Greek are in use concurrently, but there is no record that unambiguously determines the pronunciation of ישוע as *Yesu* or *Yeshu*.

• 3rd century CE — Origen’s *Secunda*: Hebrew pronunciation transcribed in Greek letters shows that the Hebrew *sh* could be rendered by the Greek *σ* (*s*). Therefore, the Greek *s* does not automatically prove a Semitic *s*.

• Later Syriac tradition: ܝܫܘܥ — pronunciation: *sh*.

• Samaritan tradition: independently of the Masoretes, it preserves the pronunciation of ש as *sh*; this serves as an additional argument in favor of the ancient *sh* pronunciation but does not constitute direct evidence of how Christ’s name was pronounced in the first century.

• 7th–10th centuries — Masoretes: יֵשׁוּעַ — unambiguously written with *sh*.

• Comparative evidence from other Hebrew words and names: Ancient Greek often rendered the Hebrew *sh* sound as *s*; therefore, the transition from *Yeshu* to *Yesu* is linguistically possible.

Key conclusion: The Greek spelling *Yesu* is directly attested in the New Testament. The 1st-century Hebrew form ישוע does not, in itself, determine the pronunciation—whether *s* or *sh*. Later traditions tend to support the *sh* pronunciation, but there is no direct record from the 1st century that conclusively settles how the name was pronounced in Hebrew.

The oldest Hebrew written form of the name is: ישוע

It lacks later vowel points and does not, by itself, determine whether it was pronounced with an *s* or an *sh* sound in the 1st century.

The Greek evidence, however, is unambiguous; it is written: Ἰησοῦ → *Yesu*.

The *sh* pronunciation is supported by the later—though pre-Masoretic—Syriac tradition, followed by the Masoretic tradition.

Therefore, we can fairly state:

• Greek: written as *Yesu*. Pronunciation: *Yesu* – *Yeshu*.

• First-century Hebrew: ישוע — the exact pronunciation (whether with an „s” or „sh” sound) cannot be determined from the written form alone. The generally accepted form is *Yeshu*.

Thus, based solely on the first-century Hebrew spelling, one cannot rule out a pronunciation closer to *Yesu*. At the same time, later Semitic traditions strongly support the *Yeshu* pronunciation.

One more thought: we could add further sources to this discussion—I simply chose the ones mentioned above.

However, additional sources would not alter the overall conclusion. We do not truly know whether a given source is accurate or not. We cannot say with absolute certainty whether it was pronounced *Yeshu* or *Yesu*; choosing one option over the other is merely a matter of which sources one presents and favors.

It is an undeniable fact, however, that God chose the Greek language and transmitted the final written form of the name: *Ἰησοῦ* – Yesu. This is the only true written form of Christ’s name.

The spelling *Yeshu* is an English form.

The spelling *Jesus* is a fictitious form.

I saved a rather strong argument for last…

In general, Biblical dictionaries state that Yesu/Yeshu means: YHWH saves.

Where does the meaning of the name Jeshu come from?

1. „YHWH saves”?

Biblical dictionaries define the name *Yeshu* as „YHWH saves.”

Let us look at some interesting details.

Yesu, son of Nun and successor to Moses, is referred to in the New Testament by the same name as Christ: *Iesous* (Yesu).

In Numbers 13:16, it appears as *Yehoshua* (יְהוֹשֻׁעַ).

However, in Nehemiah 8:17, it appears in the shorter form: *Yeshu* (יֵשׁוּעַ).

Thus, the Bible itself demonstrates the transition: *Yehoshua* → *Yeshu*.

In the fuller form, *Yehoshua*, we find two Hebrew components: *YHW* (יהו)—an element linked to the name of God, *YHWH* (יהוה).

…and an element linked to the Hebrew root *y-š-ʿ*, which means: to rescue, to deliver, to save.

Thus, *Yehoshua* means precisely: „YHW saves” or „YHW is salvation.”

The Bible does not explicitly state: „*Yehoshua* means YHWH saves.” The full form *YHWH* does not appear in this name; instead, we have *YHW*.

2. Yeshu — the name comes from a family of words denoting salvation.

Does *Yeshu* also mean „YHW saves”? Let’s see.

The shorter form of the name is *Yeshu* (יֵשׁוּעַ), and this is the name Christ bore.

The shorter form itself no longer contains *JHW* (יהו).

Therefore, one cannot directly derive the meaning „YHWH saves” from the word *Yeshu* alone.

However, we can clearly see its connection to the Hebrew family of words denoting rescue and salvation.

The basic root is *y-sh-ʿ* (י־ש־ע).

And pronunciation is important here.

In the traditional written form of the verb, we have:

*yashaʿ* (יָשַׁע)

meaning:

to rescue, to deliver, to save.

The letter *sh* (שׁ) here is pronounced *sh* (as in „shoe”), not *s*.

This is crucial for the pronunciation of the name.

Derived from the same root is the form:

*yoshiaʿ* (יוֹשִׁיעַ), meaning „he will save.”

And again, the pronunciation involves the *sh* sound.

We also have the noun *yeshuʿa* — meaning „salvation.”

And here, too, the *shin* (ש) appears, representing the „sh” sound.

Thus, the word family looks like this:

*yashaʿ* — to save

*yoshiaʿ* — he will save

*yeshuʿa* — salvation

*Yeshu* — the name of Christ, belonging to the same family

This is a significant argument for pronouncing the name „Yeshu” with an „sh” sound.

The name’s resemblance to these words is no coincidence; it belongs to the same Hebrew word family associated with saving and rescue.

3. Matthew 1:21 shows the same connection.

In the New Covenant, we read:

„She will give birth to a Son, and you shall name Him Yesu, because He will save His people from their sins” — Matthew 1:21.

The Greek text reads: *Iēsoun* … *sōsei*—that is: Yeshu … He will save.

In Hebrew, however, the connection is even more apparent: *Yeshu* … *yoshiaʿ*—that is: Yeshu … *yoshiaʿ*.

The name and the verb „will save” belong to the same word family.

Therefore, the sentence can be rendered in terms of meaning as follows:

„You shall name Him Yeshu, because He will *yoshiaʿ*—save—His people.”

4. How does this connect to the Greek name Iesous?

The best proof is Yesu, son of Nun.

In Hebrew, he appears first as *Yehoshua* (יְהוֹשֻׁעַ) and later as *Yeshu* (יֵשׁוּעַ).

The New Covenant, however, refers to the same man in Greek as *Iesou* (Ἰησοῦ)—Acts 7:45—and *Iesous* (Ἰησοῦς)—Hebrews 4:8.

Thus, we get a very clear progression:

Yehoshua → Yeshu → Iesou.

Greek lacked a standard equivalent for the Hebrew *sh* sound; therefore, the Hebrew *Yeshu* could be rendered in Greek as *Iesou*.

In other words: *sh* → *s*.

Application

*Yehoshua*—this is the source of the traditional interpretation „YHWH saves,” or more precisely: „YHW saves.”

*Yeshu* belongs to a Hebrew word family associated with saving, rescuing, and deliverance.

Crucially, the verb:

יָשַׁע — *yashaʿ* — to save

and the form:

יוֹשִׁיעַ — *yoshiʿa* — he will save

are pronounced with an „sh” sound.

Likewise, the word family:

יְשׁוּעָה — *yeshuʿa* — salvation

retains the „sh” sound.

Therefore, there is a strong linguistic argument that the Hebrew form of the name belonging to this same family was pronounced with an „sh”—*Yeshu*—and that the Greek text rendered it as *Iēsou* (*Yesu*).

The Greek letter „s” in writing does not necessarily correspond to a Hebrew „s” in pronunciation.

And that is precisely why *Iēsou* can correspond to a pronunciation featuring the „sh” sound.

However, one important point must be borne in mind: the Greek spelling in itself does not allow us to determine whether the first-century *Yeshua* was pronounced „Yesu” or „Yeshu.”

The Hebrew linguistic tradition and the name’s connection to the word family *yšʿ* / *yhwšʿ* / *yšwʿ*—which contains the *š* („sh”) sound—argue in favor of the „Yeshu” form.

Conversely, the Greek text of the New Testament supports the „Yesu” form. The inspired authors wrote the name using *sigma* (*s*) rather than a distinct character representing the Hebrew „sh.”

God could have inspired someone to introduce a „sh” character into the Greek alphabet. He did not do so; hence, we have the form „Yesu.”

Artykuł The Fight for the True Name of Christ – Part 2 pochodzi z serwisu Jesu.pl.

1. Is reincarnation real? (Part 1)

2. After death, the rich man realized there was no turning back. (Part 1)

3. What does the human being actually consist of? (Part 2)

4. Spirit and breath. What are they? (Part 3)

5. The human spirit. How to protect it? (Part 4)

6. The human soul. Can it be killed? (Part 5)

5 – The human spirit. How to protect it?

God advises and commands us to protect our spirit, soul, and body. We were freely given a human form composed of these three parts, and we are meant to care for them. Therefore, we should not be obese or morbidly thin. We should avoid chemical drugs whenever possible and steer clear of „corporate food.” Caring for the body does not mean listening to authorities in the field of pharmaceutical medicine; the agents of that system do not know how to cure diseases. We should avoid such doctors—products of the medical system—who merely suppress illnesses while causing new ones.

We must take care of our bodies ourselves—reading and listening to wise doctors and specialists. We must completely shut out those agents so they do not steer us into another „PLAN”… just like during COVID.

How do we care for the spirit? That is the question… Let us look at some verses to better understand the subject.

5.1 The human spirit comes from God:

„An oracle: the word of the YHWH concerning Israel—declares the YHWH, who stretched out the heavens, founded the earth, and formed the spirit of man within him” — Zechariah 12:1.

The human spirit is neither a random energy nor an independent entity detached from God. God creates and shapes the human spirit:

„Thus says God, YHWH, who created the heavens and spread them out, who stretched out the earth and what grows from it; who gives breath (*neshamah*, H5397: breath, breath of life) to the people upon it and spirit (*ruach*, H7307: spirit, movement) to those who walk on it” — Isaiah 42:5.

The verse distinguishes breath and spirit, but both are gifts from God. Man is not merely a biological body; he possesses a spirit given by God.

5.2 The spirit within man gives understanding:

„But it is the spirit in man, and the breath of the Almighty, that gives them understanding” — Job 32:8.

Elihu thought that older people ought to have the best understanding of Job’s situation. He therefore waited for them to speak, but he saw that their answers failed to clarify the matter.

So he says: a person has a spirit within, but it is the breath of the Almighty that grants true understanding.

The point is this: being older, experienced, or self-confident is not enough. To truly understand the affairs of God and man, one needs understanding from God.

5.3 God can gather a person’s spirit:

„If He were to set His heart upon Himself, if He were to gather to Himself his spirit (*rucho*, from *ruach*, H7307: spirit, movement) and his breath (*nishmato*, from *neshamah*, H5397: breath, breath of life), then all flesh would perish together, and man would return to dust” — Job 34:14-15.

When God takes away the spirit and the breath, the body returns to dust. The spirit is thus bound to human life in the body.

5.4 The spirit returns to God:

„And the dust returns to the earth as it was, and the spirit returns to God who gave it” — Ecclesiastes 12:7.

The body returns to the earth, and the spirit returns to God. Here, the Bible shows the difference between the human body and spirit.

5.5 The spirit of man is the lamp of YHWH:

“The spirit of man is the lamp of YHWH, searching all the innermost parts of his being” — Proverbs 20:27.

The human spirit is portrayed here as an inner „lamp” through which a person’s inner self is examined.

This verse reveals that a person possesses a depth not visible from the outside. One may speak eloquently, look presentable, and appear religious, yet harbor things within such as pride, fear, jealousy, deceit, lust, rebellion, anger, or hidden motives.

And that is precisely the point.

The human spirit is like God’s lamp within a person. This lamp can illuminate what lies deeply hidden.

5.6 The spirit is the inner strength of the human being:

“The spirit of a man can sustain him in sickness, but who can lift up a broken spirit?” — Proverbs 18:14.

A person’s spirit can sustain them even in the face of illness. But when the spirit is broken, a person loses their inner strength. Then they falter and lose control over their life.

5.7 The spirit can be broken:

“A joyful heart acts well like medicine, but a broken spirit dries up the bones” — Proverbs 17:22.

The spirit is not merely an abstract part of a person. Its state affects the whole person, even the body. That is why Scripture says: love, forgive, laugh, cast away sorrow.

5.8 Man is to rule over his own spirit:

„Better is one slow to anger than a mighty warrior, and he who rules his spirit than he who captures a city” — Proverbs 16:32.

This verse does not say that physical strength or a warrior’s courage are of no account. It says that self-control is a greater power.

A man may conquer a city yet suffer defeat within himself. He may overcome others but fail to restrain anger, pride, lust, envy, or an impulsive reaction.

The Bible presents a powerful idea here: he who rules his own spirit achieves a greater victory than the one who conquers a city.

5.9 A lack of spiritual self-control is like a city without walls:

“Like a city broken down, without walls, is a man who has no control over his spirit” — Proverbs 25:28.

The human spirit requires order and self-control. A person who lacks mastery over their spirit becomes defenseless and quickly succumbs to evil.

5.10 God accepts a broken spirit:

„The sacrifice to God is a broken spirit; a broken and contrite heart, O God, You will not despise” — Psalm 51:17.

A „broken spirit” does not mean a person who has lost his life, lost his will, has broken down mentally and can no longer do anything.

It is about a man who was repentant before God.

David does not talk about losing in life.

It talks about the condition of a person who:

• does not justify sin,

• does not feign innocence,

• does not fight against God,

• does not hide behind religion,

• does not offer an empty sacrifice,

• but acknowledges the truth about himself before God.

This is contrition, not a depressive capitulation.

5.11 God can renew the spirit within a person:

„Create in me a clean heart, O God, and renew a steadfast spirit within me” — Psalm 51:10.

David asks for more than just forgiveness; he asks God for an inner transformation.

First, he says, „Create in me a clean heart”—meaning: God, I need a pure spirit.

Then he adds, „Renew a steadfast spirit within me”—meaning: God, restore within me a spirit that is not wavering, fractured, or prone to sin.

5.12 The spirit is capable of seeking God:

„With my soul I yearn for You in the night; also with my spirit within me I earnestly seek You” — Isaiah 26:9.

The verse distinguishes between the soul and the spirit. The soul yearns, while the spirit within man seeks God.

5.13 God revives the spirit of the humble:

„For thus says the High and Exalted One, who inhabits eternity, whose name is Holy: 'I dwell in the high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite'” — Isaiah 57:15.

God sees the state of a person’s spirit. The spirit can be humbled, crushed, and weakened. God can revive such a spirit—that is, lift it up, strengthen it, and restore it to spiritual joy.

5.14 God can give a person a new spirit:

“And I will give you a new heart, and a new spirit will I put within you; and I will take away the heart of stone out of your flesh, and give you a heart of flesh.”—Ezekiel 36:26.

A new spirit signifies an inner transformation. God does not merely change a person’s outward behavior; He can transform a person’s inner state—their direction, hardness of heart, resistance to God, and bad habits or addictions.

5.15 Man is to reject sin and possess a new spirit:

“Cast away from yourselves all the offenses you have committed, and make yourselves a new heart and a new spirit. Why should you die, O house of Israel?” — Ezekiel 18:31.

This verse highlights human responsibility. God can give a new spirit, but a person cannot persist in sin and pretend that nothing is happening. The human spirit is linked to repentance, obedience, and a change of life.

5.16 Man must guard his spirit:

„So guard your spirit, and do not act treacherously” — Malachi 2:16.

The human spirit can be damaged by sin, betrayal, and falsehood. That is why God tells man to guard his spirit. It is not merely a matter of outward conduct; it concerns the inner self, from which decisions arise.

5.17 The spirit may be willing, but the flesh is weak:

„Watch and pray, lest you enter into temptation; the spirit indeed is willing, but the flesh is weak” — Matthew 26:41.

Lord Yeshu distinguishes between spirit and body. The spirit may be operating at a high level, yet the body may be weak. Therefore, a person cannot rely solely on their own desires; they must watch and pray.

5.18 The human spirit should rejoice in God:

“And my spirit rejoiced in God my Savior” — Luke 1:47.

This shows that the spirit is not a cold, technical concept. The human spirit can be spiritualized and rejoice in God.

5.19 The return of the spirit signifies the return of life:

„And her spirit returned, and she got up at once; and He ordered that she be given something to eat” — Luke 8:55.

When the spirit returned, the girl rose. This demonstrates the strong connection between the spirit and a person’s life in the body. A body without the spirit is dead, and the return of the spirit signifies the return of life.

5.20 Lord Yeshu entrusted His spirit to the Father:

„Father, into Your hands I commit My spirit” — Luke 23:46.

At the moment of death, the Lord Yeshu entrusts His spirit to the Father. This shows that the death of the body is not merely the disappearance of the human person in their entirety.

5.21 At his death, Stephen asked the Lord to receive his spirit:

„Lord Yeshu, receive my spirit” — Acts 7:59.

As he is dying, Stephen speaks of his spirit. He does not say, „Receive my body.” This shows that the human spirit is not merely a function of the body. The spirit is entrusted to the Lord.

5.22. Man can serve God in his spirit:

„For God is my witness, whom I serve in my spirit in the good news of His Son” — Romans 1:9.

Paul shows that serving God is not merely an external task. A person can serve God in their spirit. In other words, true service begins at a deeper level than visible action.

5.23. The Spirit of God bears witness together with our spirit:

“The Spirit himself bears witness with our spirit that we are children of God” — Romans 8:16.

This verse shows that the human spirit cooperates with the Spirit of God.

5.24. The human spirit knows what is within man:

“For who among men knows the things of a man except the spirit of the man that is in him? So, too, no one has come to know the things of God except the Spirit of God” — 1 Corinthians 2:11.

The human spirit resides within a person and knows their inner self. It is not merely a matter of breath, but of a person’s inner consciousness—as if the spirit were a record of a person’s life.

5.25. The spirit can be saved:

„To hand such a one over to satan for the destruction of the flesh, so that the spirit may be saved on the day of the Lord Yeshu” — 1 Corinthians 5:5.

Paul distinguishes between body and spirit. We lose the body at the first death; the spirit remains until the judgment. Only God can annihilate or save it.

5.26. Whoever is united with the Lord is one spirit with Him:

„But he who is joined to the Lord becomes one spirit with Him” ​​— 1 Corinthians 6:17.

This does not mean that a person becomes God. It is about a deep bond between the individual and the Lord. The human spirit can be united with the Lord and belong to Him. For this to happen, one must learn to be of one mind with God. It is God who establishes the laws that we, as human beings, are to come to know and put into practice in our lives.

5.27. Holiness concerns body and spirit:

“And the unmarried woman and the virgin are concerned about the things of the Lord, so that she may be holy both in body and in spirit” — 1 Corinthians 7:34.

The body is meant to be holy, but so is the spirit. A person cannot care only for what is visible; God looks at the inner self as well.

5.28. The human spirit can pray:

„For if I pray in a tongue, my spirit prays, but my mind bears no fruit. What then? I will pray with the spirit, and I will pray with the mind also; I will sing with the spirit, and I will sing with the mind also” — 1 Corinthians 14:14-15.

We cannot leave the spirit out of our service to God. We serve with speech, body, and deed, and to this we add the spirit of love, faith, and good works.

5.29. The human spirit may lack peace:

“I had no peace of mind, because I did not find Titus my brother” — 2 Corinthians 2:13.

Paul reveals a profound inner state that affects a person in ministry and relationships. The absence of a close companion caused a certain kind of stress, anxiety, and weakness.

5.30. The spirit can be defiled:

“Let us cleanse ourselves of every defilement of body and spirit, perfecting holiness in the fear of God” — 2 Corinthians 7:1.

Sin can affect the body, but it can also affect the spirit. Falsehood, pride, hatred, rebellion, and spiritual impurity destroy a person’s inner self. God desires the purification of the whole person.

5.31. The spirit of the mind is to be renewed:

“And be renewed in the spirit of your mind” — Ephesians 4:23.

The renewal of a person consists in a change of thinking.

5.32. There are spirits of the just made perfect:

“And to the assembly of the firstborn who have been enrolled in the heavens, and to God, the Judge of all, and to the spirits of righteous ones made perfect” — Hebrews 12:23.

The verse speaks of the spirits of the righteous. This shows that the human spirit is not merely biological breath. It requires constant training. One can bring oneself to perfection…

5.33. The grace of the Lord is to be with the spirit of man:

„The Lord be with your spirit. Grace be with you” — 2 Timothy 4:22.

Let’s summarize.

These verses show that the human spirit comes from God.

The spirit is not merely a mood or an emotion; it is a deep part of a person.

A body without the spirit is dead. This demonstrates that the spirit is linked to human life.

The spirit can seek God. It can serve God. It can pray and receive a testimony from the Spirit of God.

However, the spirit can also be broken, defiled, weakened, or renewed.

Therefore, one must guard one’s spirit.

It must be protected from sin, falsehood, the negative influence of others, and anything that draws one away from God.

Artykuł We have a mandate to protect the spirit. How do we protect it from people, sin, and the cancer of the Fall? – Part 4 pochodzi z serwisu Jesu.pl.

1. PLAN Name: How do we know that Jesus is a made-up name?

2. What is the evidence regarding the pronunciation of the „sh” or „s” sound in the name Yesu/Yeshu?

3. Yeshu and satan. Why was the name Yeshu changed, while satan was left as is?

4. Does the name Yeshu/Yesu appear in the Old Covenant?

1 – PLAName – How do we know that Jesus is a made-up name?

We know for certain that Christ’s name is not „Jesus.” Only those uninterested in Biblical truth would insist that it is „Jesus.” Such people typically value family tradition, religious teachings, and the authority of priests, bishops, or the pope more highly—prioritizing these things over the Biblical record.

We, however, prioritize the Biblical record. We examine, verify, and draw conclusions.

God gave us wisdom so that we might personally investigate Biblical truth, as well as truths regarding health, politics, history, and so on. Relying on authorities or tradition leads to yet another „PLAN…” and a great deal of misfortune.

And checking Christ’s name is incredibly simple. You need only glance at the Greek verse—for example, here—to see that the original Greek name for Christ is not *Jesus*. The spelling is *Yeshu*. Just as the names *Yahweh* or *Jehovah* do not appear in the Bible. In the Hebrew text of the Bible, God’s name is written as יהוה—JHWH. Yet religions lie, inserting *Jesus* and *Yahweh/Jehovah* into the Bible. Likewise, the word *Jew* does not appear in the Bible; the term used is *Judean*. And religions lie to their followers…

We must boldly say: Enough with the lies!

Those who care about Biblical truth will cherish and fight for it. Those who do not care will simply shrug it off, claiming they have no head for such things or asking, „What do I care? There are smarter people out there; I don’t know anything about this.” Yet such a person will easily fall into the traps set by globalists—the financial elite and their next… PLAN…

Everyone needs to understand the basics of finance, healthcare, and how the financial elite operates. If we disregard this knowledge, we will fall into the snares of the next PLAN…

The era of ties, white coats, and black robes is over. Those days are in the past. We have been deceived, lied to, and even… killed so many times.

„Authorities” were invented so that people would believe them blindly. That is why there are so few righteous people in this world. These authorities… not only lied to people but also corrupted them with their hypocrisy. Righteous people have crossed over to the side of these bandits. We have proof of this in the PLANdemic…

It is much the same with faith. Orchestrated religions deceive billions of people around the world. Highly dangerous religious-political systems have emerged—such as Islam, Judaism, Hinduism, and so on. These are no longer merely religions, but systems that exert coercive influence over people.

That is why I encourage you to take an interest in the truth in the broadest sense, including Biblical truth.

Today, we are not debating whether the name of Christ is „Jesus.” That is a matter so simple that even a child can verify it. The fact is simply this: „Jesus” was a name that was invented. The issue is not the Figure of Christ Himself, but the fabricated name: „Jesus.”

Faith is not a form of entertainment for mocking the teachings of Christ. That teaching—that Biblical truth—was delivered to the apostles by Christ once and for all. Our task is not to alter those teachings, but to ascertain what they truly are. Every person on earth ought to verify this for themselves; it is not a matter reserved solely for priests or other religious leaders. It concerns everyone. If you place your trust in an authority figure without scrutinizing them closely, you will simply be lied to—at your own behest, dear reader:

“Buy truth and do not sell it—also wisdom, instruction, and understanding” — Proverbs 23:23.

“You will seek Me and find Me when you search for Me with all your heart” — Jeremiah 29:13.

“Help me understand the way of Your commandments, and I will meditate on Your wonderful works” — Psalm 119:27.

… and a verse worth learning by heart—after first understanding it:

„Beloved, while making every effort to write to you about our common salvation, I found it necessary to write to you, urging you to contend earnestly for the faith once for all delivered to the saints” — Jude 1:3.

Here, the phrase „once for all” effectively captures the sense of *hapax*: it refers to something transmitted as a completed act, rather than a faith that successive generations are free to reinvent.

“These were more noble-minded than those in Thessalonica, for they received the Word with all eagerness, examining the Scriptures daily to see whether these things were so” — Acts 17:11.

That is why today we go a step further and consider how the name of Christ was rendered in Hebrew and Greek. We know that in Greek it was written as *Yesu/Jesu*. The Greeks also used inflected forms of the name, resulting in variants such as *Jesus* or *Jesun*. However, the base form of the name is *Yesu*, and it is this form that should be carried over into other languages.

Why do we transfer the form *Yesu* to other languages?

Because *Jesu-s* and *Jesu-n* are Greek inflected forms of the name. If we want to transfer the English name *Thomas* into another language, we transfer that specific form; we would not transfer an English inflected form like *Tom* or *Tommy*. We apply the same principle to the name of Christ.

Let us look at the Greek declension of the name *Yesu*:

• Nominative: Jesu-s (Ἰησοῦς)

• Genitive: Jesu (Ἰησοῦ)

• Dative: Jesu (Ἰησοῦ)

• Accusative: Jesu-n (Ἰησοῦν)

• Vocative: Jesu (Ἰησοῦ)

So we have *Yesu/Jesu* + its inflected forms:

• Jesu + s (Ἰησοῦς)

• Jesu (Ἰησοῦ)

• Jesu + n (Ἰησοῦν)

*Iēsou* (Jesu/Yesu) remains the visible inflectional base, to which *-s* is added in the nominative case and *-n* in the accusative.

Is it really so hard to understand why so many people around the world bow down to Jesus?

Why is the correct name of Christ so important?

Because through Christ and His correct name, we have: immersion, the forgiveness of sins, salvation, and… the joy of life:

“Happy is the man who has found wisdom, and the man who acquires understanding” — Proverbs 3:13.

“Teach me good judgment and knowledge, for I have put faith in Your commandments” — Psalm 119:66.

One of Christ’s commandments is faith in the true name. I recommend memorizing this verse—but first, understanding it:

“And this is His commandment: that we believe in the name of His Son, Yeshu the Anointed One, and love one another, just as He gave us the commandment” — 1 John 3:23.

The word is related to the verb *entellomai*, meaning to command, instruct, or issue a commandment.

Therefore, the word *entolē* does not signify a piece of advice, a suggestion, or a proposal here. It is a clear command from God—a commandment to be carried out.

Thus, in 1 John 3:23, faith in the name of the Son is presented not as an optional possibility, but as a commandment from God.

And one more thought: Christ’s teachings are wonderfully simple. Very easy to grasp logically. It is religions that have complicated them. It is religions that have sold humanity the idea that only they can understand Christ. Yet the Scriptures say otherwise:

„The unfolding of Your words gives light; it gives understanding to the simple” — Psalm 119:130.

„If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him” — James 1:5.

„The heart of the discerning acquires knowledge, and the ear of the wise seeks knowledge” — Proverbs 18:15.

„And you shall know the truth, and the truth shall set you free” — John 8:32.

Artykuł PLAName – How do we know that Jesus is a made-up name? pochodzi z serwisu Jesu.pl.

1. Is reincarnation real? (Part 1)

2. After death, the rich man realized there was no turning back. (Part 1)

3. What does the human being actually consist of? (Part 2)

4. Spirit and breath. What are they? (Part 3)

5. The human spirit. How to protect it? (Part 4)

6. The human soul. Can it be killed? (Part 5)

4 – Spirit and breath. What are they? – (Part 3)

Spirit and breath are closely related, but they are not exactly the same concept.

In Hebrew, there are two different words:

• רוּחַ / ruach — spirit, wind, movement, breath, inner life force.

• נְשָׁמָה / neshamah — breath, breath of life, breath given by God.

„Spirit” and „breath” are closely related, as both pertain to life given by God. Yet, they are not the same word.

In Greek, the situation is somewhat different. The Greek word *pneuma* is very broad; it can mean spirit, wind, or breath. Consequently, a single Greek word sometimes encompasses a range of meanings that, in Hebrew, are expressed by distinct concepts.

However, Greek also has a separate word, *pnoē*, which means breath, a puff of air, or a gust. Therefore, one cannot simply say, „In Greek, we have only one word: *pneuma*.”

In Hebrew, „spirit” and „breath” are more clearly distinguished as two separate words, whereas in Greek their meanings often converge, particularly due to the broad scope of the word *pneuma*.

Let us look at the verses.

4.1 God breathed into man the breath of life:

„And YHWH God formed man from the dust of the ground, and breathed into His nostrils the breath of life, and man became a living being” — Genesis 2:7.

This verse contains נִשְׁמַת חַיִּים /*nishmat chayyim*—the breath of life.

This marks the beginning of human life in the body. The body was formed from dust, but man became a living being only when God breathed the breath of life into him.

The breath of life comes from God and gives life to the human body.

4.2 The spirit is in man, and the breath of the Almighty gives understanding:

„But it is the spirit in man, and the breath of the Almighty, that gives them understanding” — Job 32:8.

Two concepts are involved here:

• רוּחַ / ruach – spirit.

• נִשְׁמַת / nishmat — breath.

The author does not use the same word twice; he uses two different words. The meaning of the verse is this: man possesses a spirit, yet true understanding does not stem merely from experience, length of days, or human wisdom. It is the breath of the Almighty that grants understanding. Elihu speaks in the context of the older men who had spoken before him; he had previously assumed that the elderly would possess wisdom, but he came to realize that age alone is not enough.

4.3 God gives breath and spirit:

„This is what God, YHWH, says—He who created the heavens and stretched them out, Who spread out the earth and what grows from it, Who gives breath to the people upon it and spirit to those who walk on it” — Isaiah 42:5.

Here, too, we have two words:

• נְשָׁמָה / neshamah – breath.

• רוּחַ / ruach – spirit.

God gives breath to the people and spirit to those who walk upon the earth.

This shows that man does not possess life of his own accord. His life, breath, and spirit come from God.

4.4 God can take away the spirit and the breath:

“If He were to set His heart on Himself, if He were to gather to Himself His spirit and His breath, then all flesh would perish together, and man would return to dust” — Job 34:14-15.

Here, too, these two words appear:

• spirit — ruach.
• breath — neshamah.

If God withdraws the spirit and the breath, the body perishes and man returns to dust. The verse shows that human life is not independent; man lives because God sustains his life. There is something worth striving for, because it is possible to live for a very long time—indeed, eternally. Those who consciously choose the lies of religion and the lies of the world will be annihilated; that is, their spirit will be taken from them.

4.5 The spirit returns to God:

„And the dust returns to the earth as it was, and the spirit returns to God who gave it” — Ecclesiastes 12:7.

Here, the reference is to the spirit—*ruach*.

The body returns to the earth. The spirit returns to God.

This verse does not say „the breath will return to God,” but „the spirit will return to God.” This shows that the human spirit is something more than mere mechanical breathing—that is, the breath itself.

4.6 The body without the spirit is dead:

„For just as the body without the spirit is dead, so also faith without works is dead” — James 2:26.

The Greek word used here is πνεῦμα/pneuma.

This word can mean „spirit,” but it is also linked to breath and life. The meaning in this verse is simple: a body without the spirit is dead.

This aligns with the Hebrew image: when God takes away the spirit and the breath, the body returns to dust.

The spirit is connected to the life of the body, but it should not be reduced merely to the air in the lungs.

4.7 God gives everyone life, breath, and everything:

“Nor is He served by human hands as if He needed anything, because He Himself gives everyone life, breath, and everything” — Acts 17:25.

In Greek, the word used here is πνοή/pnoē—a breath or exhalation.

This demonstrates that Greek also has a distinct word for breath. Therefore, one must be cautious about claiming that „spirit” and „breath” are always expressed by the same word in Greek.

Greek has the broad term *pneuma*, but it also possesses the separate word *pnoē* for breath.

4.8 Spirit, soul, and body:

„May the God of peace Himself sanctify you completely, and may your whole spirit, soul, and body be kept blameless for the coming of our Lord, Yeshu the Anointed One” — 1 Thessalonians 5:23.

Here, Paul lists:

• spirit — pneuma.
• soul — psychē.
• body — sōma.

He does not mention „breath” here; instead, it speaks of the human being as a whole before God.

This demonstrates that the spirit is part of the full scope of the human being. „Breath,” on the other hand, points more strongly in other passages to the vital breath given by God.

The spirit belongs to the realm of the human person, whereas „breath” points more strongly to the life-giving breath of life.

Put simply:

The breath is more the breath of life given by God.

The spirit is the inner part of man, linked to life, cognition, the record of one’s life, knowledge, and one’s response to God.

• The breath gives life.

• The spirit is within man.

• God gives both.

• God can take both away.

• The body without the spirit is dead.

Are the spirit and the breath the same thing?

Not in the full sense.

In Hebrew, they are not the same word:

• *ruach* is spirit.

• *neshamah* is breath.

They are closely related because both originate from God and both pertain to life. Yet, they are not identical.

In Greek, the word *pneuma* can encompass a wide range of meanings: spirit, wind, and breath. Consequently, the concepts may appear closer in Greek. However, Greek also has *pnoē*—meaning a puff of air or breath.

Spirit and breath are not the same concept, though they are closely related. Breath signifies the life-breath given by God, while spirit signifies the spiritual part of man that comes from God and returns to God.

The Bible does not reduce man merely to a body.

Man was formed from dust, but he received life from God. God gave him the breath of life. God gave him a spirit. The spirit is within man. The breath of the Almighty gives understanding. When God takes away the spirit and the breath, the body dies and returns to dust.

The spirit and the breath are not the same, yet they share a common source—God. Both pertain to human life. That is why it is worth fighting for oneself and for one’s loved ones. One cannot reduce one’s life merely to the body; we also possess a spirit.

How does one preserve the spirit?

God will determine this based on our lives. One must reject religious falsehoods. If you look into it, dear reader, you will find that every religion harbors them. By participating in these religions, you act against God, for you are nurturing a lie.

If you do so knowingly—choosing tradition—be aware that there will be consequences… so says God…

Artykuł Spirit and breath… God gives life, but He can take it away… – Part 3 pochodzi z serwisu Jesu.pl.

• 1. Is hair the same thing as a head covering? (Part 1)

• 2. Women covering their heads while prophesying. What does it mean to prophesy? (Part 2)

• 3. Is prophesying the same as reading Bible verses? (Part 2)

• 4. Why is a woman’s head covering so important to God if she is providing spiritual support? (Part 2)

• 5. Why should a woman have authority on her head because of the angels? (Part 3)

• 6. What should be done if a woman cannot grow her hair out due to health reasons or age? (Part 4)

• 7. Biblical examples of head and face coverings. (Part 4)

• 8. Why does Paul command women to remain silent in the assemblies? (Part 5)

• 9. Examples of good and bad prophetesses. (Part 6)

0 – Why should a woman cover her head?

Since this is meant to be a quick and concise answer, I will present it briefly at first, and then in a bit more detail.

Dear Woman:

The Apostle Paul does not command you to cover your head because you are less important. Scripture states that we are all equal before God. Covering your head does not deprive you of the right to pray or engage in spiritual activity. Precisely because you can pray and prophesy, you should do so in accordance with God’s order. Long hair is your natural glory. Remember this; it is a great privilege for women. Scripture says that long hair serves as a woman’s covering, yet Paul speaks separately of an additional head covering for two situations: when praying and when prophesying. The head covering demonstrates that you acknowledge God’s order within the assembly. This matters not only before people but also in the presence of the angels, who witness this order. Therefore, when you pray, place a covering on your head. When you prophesy—that is, when you convey the teachings of Christ and Biblical knowledge from God—wear a head covering.

Let us emphasize an important point, as Scripture states: long hair is a woman’s natural covering and glory. However, 1 Corinthians 11 shows that a woman should additionally cover her head when praying and prophesying.

It is not a matter of demeaning the woman.

It is about:

• regarding obedience to the Word of God,

• regarding the order established by God,

• regarding order in the assembly,

• regarding the visible acknowledgment of authority—hierarchy,

• regarding the testimony before people,

• and regarding the significance of this matter before the angels.

A woman covers her head while praying and prophesying because she serves—both physically and spiritually—within the order established by God. Long hair is her natural glory, and the head covering is a visible expression of the assembly’s order—also for the sake of the angels.

This topic has been discussed in detail in several articles; the first one is here:

https://jesu.pl/women-covering-their-heads-are-hair-and-head-coverings-the-same-thing-part-1/

I will now present a somewhat broader discussion of this topic.

The subject of women covering their heads raises many questions. Some believe it refers only to long hair. Others claim it was merely an ancient tradition. Still others say that a head covering signifies nothing more than acknowledging a man’s authority.

However, the most important question is: What can be concluded from the Biblical text itself?

Paul writes about a woman who prays or prophesies:

“…with her head uncovered, she dishonors her head…” — 1 Corinthians 11:5.

This is the starting point. Paul is not speaking generally about a woman’s attire throughout the day. He does not command her to keep her head covered while cooking, working, shopping, or engaging in ordinary conversation. He lists two specific situations:

• prayer,
• prophesying.

That is precisely when a woman should not have her head uncovered.

1. Hair and headwear are not exactly the same thing.

The most common argument against the headscarf is this: since Paul says that hair is given to a woman as a covering, no additional covering is needed.

Indeed, Paul writes:

“…her hair was given to her as a covering” — 1 Corinthians 11:15.

Long hair is, therefore, a woman’s natural covering. It is also her glory. This must not be disregarded.

However, a few verses earlier, Paul writes:

“If a woman does not cover herself, let her also have her hair cut off…” — 1 Corinthians 11:6.

This passage is very important. Here, Paul distinguishes between two things:

• lack of a head covering,

• having one’s hair cut short.

If long hair were the only covering, Paul’s statement would be difficult to understand. If “does not cover herself” simply meant “does not have long hair,” then the words “let her also have her hair cut” would lose their meaning.

Paul is therefore speaking about two levels:

• long hair— a woman’s natural covering and glory,
• head covering during prayer or prophesying  — a conscious, visible act.

Hair is a gift from nature. A headscarf or other covering is something a woman puts on in a specific situation.

2. Covering up does not mean that a woman is less important.

Some interpret this topic as implying that a woman is of less value than a man. However, the text itself does not say that.

Paul assumes that a woman can:

• to pray,

• to prophesy,

• to build up others,

• to comfort,

• to convey a spiritual word.

The problem, then, is not that a woman acts spiritually. The problem is the way she does it.

Covering the head does not deprive a woman of her dignity.

The covering demonstrates that the woman serves spiritually and, at the same time, acknowledges the order established by God.

3. It is about God’s order.

Paul begins the entire topic by explaining the order of headship:

“…Christ is the head of man, and man is the head of woman…” — 1 Corinthians 11:3.

This verse shows that there is no room for acting at one’s own discretion in the assembly. Everyone has their own place, responsibility, and scope of action.

Christ is the head of man. Man is the head of woman. God is the head of Christ.

This does not mean that a woman is of less value than a man. It is about… procedure for action and accountability

When a woman prays or prophesies, she is acting spiritually. In doing so, a head covering shows that she does not reject this order.

This is especially important in the assembly.

4. God’s order in the assembly

The gathering of believers is not a mere social get-together. It is not a place where everyone does whatever they please.

Paul writes:

“…let all things be done decently and in order” — 1 Corinthians 14:40.

This is one of the most important principles regarding the gathering.

In the gathering, we have:

• prayers,

• prophecies – searching the Scriptures,

• teaching,

• encouragement,

• comfort,

• songs,

• various gifts.

However, everything is to be done according to God’s order.

A spiritual gift does not give a person the right to disregard principles. The fact that someone has something important to say does not mean they can reject the order of the assembly.

Therefore, a woman covering her head while praying or prophesying is not an incidental detail. It is part of the visible order.

By doing this, a woman demonstrates:

• I can pray,

• I can prophesy,

• I can offer spiritual support,

• I do not act outside the order established by God.

This is very important. In the assembly, it is not only what we do that counts. How we do it matters, too.

5. What does it mean to prophesy?

Prophesying does not mean solely foretelling the future.

Paul writes:

“…speaks to people for their upbuilding, encouragement, and comfort” — 1 Corinthians 14:3.

Thus, prophesying can mean conveying a word that:

• builds a person up,

• encourages them,

• comforts,

• admonishes,

• shows the right direction.

Not every instance of reading a verse constitutes prophesying; reading is simply reading. Explaining a verse is usually a matter of teaching or encouragement.

Prophesying occurs when a person speaks a word from God to others—a word that addresses a specific need and serves to edify or bring clarity.

If a woman exercises her spiritual gifts in this way, Paul instructs her to have her head covered.

6. “Because of the angels”

Paul gives one more specific reason:

“…a woman ought to have a sign of authority on her head because of the angels” — 1 Corinthians 11:10.

The Greek text does not contain the word “sign” here. There is the word:

ἐξουσία — exousia

Which means:

• power,

• authority,

• law,

• entitlement.

The strongest interpretation of this passage is that the angels are heavenly witnesses to the order of the assembly.

The assembly does not take place merely before people; what happens among believers also holds significance in the spiritual realm.

Therefore, the order of the assembly is not merely a matter of organization. It is not simply about the meeting being orderly and presentable.

It is about something greater.

Heaven sees whether God’s people are acting in obedience or according to their own will.

In this light, the head covering demonstrates that a woman consciously acknowledges God’s order—even in the presence of angels.

This does not mean that the fabric itself possesses magical power. It is not a question of the material, the color, or a specific style.

It is a matter of a visible action that demonstrates: I acknowledge God’s order and wish to serve in accordance with it.

7. Does it refer to the husband as a covering?

Scripture says that the man is the head of the woman:

“…the man is the head of the woman…” — 1 Corinthians 11:3.

But there is no verse that says:

„The husband is the woman’s head covering.”

The husband is called the head. He is not called a covering.

Therefore, these two concepts cannot be interchanged.

The order of headship explains why a covering matters. But the husband himself is neither a cloth nor a head covering.

8. What about a woman who cannot have long hair?

If a woman cannot grow her hair long due to age, illness, medical treatment, or physical frailty, this does not constitute rebellion against God.

If nature grants her long hair, it is her glory.

If, due to age or illness, nature no longer provides it, this is not disobedience.

God does not hold a person accountable for a condition beyond their control.

Such a woman can still cover her head while praying or prophesying; the head covering does not depend on the length of her hair.

Artykuł Why Should a Woman Cover Her Head? – a Quick Explanation pochodzi z serwisu Jesu.pl.

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1. 1. Is reincarnation real? (Part 1)

2. 2. After death, the rich man realized there was no return. (Part 1)

3. 3. What does the human being actually consist of? (Part 2)

4. 4. Spirit and breath. What are they? (Part 3)

5. 5. The human spirit. How can it be protected? (Part 4)

6. 6. The human soul. Can it be killed? (Part 5)

3 – What does the human figure really consist of? – (Part 2)

3.1 Based on 1 Thessalonians 5:23, it can be said that the human being is composed of spirit, soul, and body:

„May the God of peace Himself sanctify you completely, and may your whole spirit, soul, and body be kept blameless for the coming of our Lord, Yeshu the Anointed One” — 1 Thessalonians 5:23.

Let’s try a slightly more difficult version of this verse:

„May the God of peace Himself sanctify you completely/entire/whole / complete / without omission / undamaged (G3648), and may your whole spirit, soul, and body be preserved/ undamaged / safeguarded / protected (G5083) blameless (G274) at the coming of our Lord, Yeshu the Anointed One” — 1 Thessalonians 5:23.

The verse contains these three words, which we discuss in detail in the articles:

• spirit – πνεῦμα / pneuma,

• soul – ψυχή / psychē,

• body – σῶμα / sōma.

The text shows that, before God, man consists of spirit, soul, and body. These are very important matters for understanding who and what we are.

3.2 Soul and spirit in the verses

This verse does not describe the entire makeup of a human being, but it reveals something important: the Word of God distinguishes between soul and spirit just as the body distinguishes between joints and marrow. A person has a physical aspect as well as a deep inner self that they often cannot clearly discern themselves:

„For the word of God is living and effective, sharper than any two-edged sword, penetrating even to the division of soul and spirit, of joints and marrow, and able to judge the thoughts and intentions of the heart” — Hebrews 4:12.

Here, the body is portrayed as dust returning to the earth, and the spirit as that which returns to God. This strongly confirms that the body and the spirit are not the same:

„And the dust returns to the earth as it was, and the spirit returns to God who gave it” — Ecclesiastes 12:7.

The next verse shows the relationship between body and spirit;

„For just as the body without the spirit is dead, so also faith without works is dead” — James 2:26.

The human body is visible; it can be recognized. But if the spirit is absent, there is no life.

James then applies this image to faith: faith without works is dead.

In other words, one can speak of faith, know the right words, and claim to believe, but if that faith does not bear good fruit, it is dead.

What does this verse say about the spirit?

It shows that the spirit is linked to the life of the body.

James does not say: a body without joy is dead. He does not say: a body without thought is dead.

He says: a body without the spirit is dead.

This is important.

Here, the spirit is not merely an emotion or a psychological state. It is presented as a reality without which the human body is dead.

Just as a body without the spirit is merely a dead body, so faith without works is merely a dead profession.

Let us now turn to a very interesting verse:

“And do not fear those who kill the body but cannot kill the soul; rather, fear Him who can destroy both soul and body in Gehenna” — Matthew 10:28.

What does Christ say in this verse?

A person can destroy the body; they can bring about the body’s death. But they have no ultimate power over the spirit and the soul. When a person is murdered, or when a loved one dies, we must realize that the person has merely lost their body. The spirit and soul continue to exist. One need only restore the body, and the person lives in the body once more.

With this design—this process of human creation—the Lord God has checkmated satan and his servants. They may instigate wars, murders, and cruel crimes, but in reality, they kill only the body.

Let us remember this verse, for it transforms our perspective on human death. In Matthew 10:28, the Lord Yeshu speaks very clearly: a person can kill the body but cannot kill the soul. This means that, in this verse, the soul is not the same thing as the body.

3.3 Let’s Summarize

The Apostle Paul says that throughout our lives we are to care for these three elements of our being: spirit, soul, and body. These three elements are to be preserved—protected from defilement, corruption, and destruction—until the coming of Christ.

This meaning is also confirmed by 2 Corinthians 7:1, where Paul speaks of cleansing not only the body but also the spirit:

“Let us cleanse ourselves of every defilement of body and spirit, perfecting holiness in the fear of God” — 2 Corinthians 7:1.

This is important. Sin can affect the body, but it can also affect the spirit. Therefore, a person must care not only for their outward appearance but also for their inner state before God.

That is why we need to clearly understand what the spirit and the soul are. Then we will be able to protect them from destruction or corruption. Just as we must care for the body and our health, we must also care for the spirit and the soul.

The Bible presents the human being as a whole comprising spirit, soul, and body. We must accept this as a fact and then examine individually what the spirit, the soul, and the body are. Without this foundation, one might easily reduce oneself merely to the body, whereas the Bible presents a broader perspective on the subject.

The body can be killed by man, but man cannot kill the soul. Paul prays that the whole person—spirit, soul, and body—may be preserved blameless for the coming of the Lord.

I invite you to join me for the subsequent parts of this series.

Artykuł A person can kill the body, but cannot kill the soul… This is checkmate for murderers – Part 2 pochodzi z serwisu Jesu.pl.

Reincarnation is the belief that a person’s existence does not end at death; instead, their „soul,” „consciousness,” or „self” returns to life in another body.

Put simply: a person dies → leaves the body → is reborn as another human, an animal, or a living being.

• Eastern religions — describe reincarnation as a cycle of birth, death, and rebirth from which a person is eventually meant to be liberated.

• Karma — refers to the belief that actions in one’s current life influence one’s destiny in the next incarnation.

• New Age — presents reincarnation as a spiritual „school” where the soul returns to Earth to gain experience.

• Esotericism and occultism — link reincarnation to practices aimed at seeking knowledge about „past lives” apart from God.

• Pop culture — portrays reincarnation as a mysterious tale of returns, past lives, and unfinished business.

These are the most common views regarding human life and death held by many people.

Let us instead turn to God—the Creator of the entire world—for knowledge.

Let us examine the Bible to see what happens to a person after death.

How many times does a person actually die?

Is reincarnation real?

We can understand reincarnation if we analyze the whole subject: spirit, soul, and body.

The answers will be fascinating…

2. After death, the rich man realized there was no turning back…

Let us begin with the story of Lazarus and the Rich Man:

„There was a certain rich man who dressed in purple and fine linen and feasted sumptuously every day. There was also a poor man named Lazarus, laid at his gate, covered with sores. He longed to satisfy his hunger with what fell from the rich man’s table; and even the dogs came and licked his sores. And it came to pass that the poor man died and was carried by the angels to Abraham’s bosom; the rich man also died and was buried. And being in Hades, in torment, he lifted up his eyes and saw Abraham from afar, and Lazarus in his bosom. And he cried out: Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in pain in this flame. But Abraham said: Child, remember that you received your good things in your lifetime, and Lazarus likewise the bad; but now he is comforted here, and you are in pain. And besides all this, a great chasm has been fixed between us and you, so that those who wish to pass from here to you cannot, nor can anyone cross over from there to us. Then he said: I beg you, therefore, father, to send him to my father’s house. For I have five brothers—let him bear witness to them, so that they too do not come to this place of torment. Abraham said to him: They have Moses and the Prophets; let them listen to them. But he said: No, Father Abraham, but if someone from the dead goes to them, they will repent. And he said to him: If they do not listen to Moses and the Prophets, then even if someone from…” …someone rises from the dead, they will not be convinced” — Luke 16:19-31.

Let’s see how much controversy there is here:

2.1 – Is it a parable or a description of reality after death?

Some see this as a parable or story told by Christ, while others believe it describes the actual state of life after death.

2.2 – Is a person conscious after death?

The text depicts the rich man after his death: conscious, speaking, remembering his family, and suffering.

2.3 – What is Hades?

Biblical verses state that a person undergoes punishment following God’s judgment. Punishments involving so-called fire take place in Gehenna or the lake of fire. Here, however, the text speaks of Hades. The Bible describes Hades and Sheol as the place where people go after death; here, they are depicted as involving punishment by fire.

2.4 – Can one change one’s fate after death?

The text speaks of a „great chasm” that cannot be crossed, so no return to earth after death is depicted here. Yet, we have a verse suggesting that the Gospel was preached to the dead. To what end? Why?

Is The Good News Preached to The Dead?

2.5 – Can the dead return and warn the living?

The rich man asks Abraham to send the deceased Lazarus to his brothers to teach them how to live wisely. Abraham replies that they should listen to Moses and the Prophets. He does not deny that the dead could be sent.

2.6 – Does this passage contradict reincarnation?

The story of the rich man confirms that the spirit or soul does not die; it can rise and appear to the living. It also challenges the concept of reincarnation, as it depicts death, a conscious state following death, and the absence of any return to a new earthly life. The rich man cannot return to his brothers on his own initiative; instead, he asks Abraham for permission to send someone back from the dead.

To understand these various controversies, one must look at what the Creator of this world says. He knows best what happens to a person after death: do we die once, twice, or many times? Is it possible to continue living after death? Does a person feel anything? Does one even remain a human being at that stage? These are just a few of the questions involved.

I invite you to read the next article in this series, but in the meantime, dear reader, consider this thought:

„And just as it is appointed for people to die once, and after that, judgment.” — Hebrews 9:27.

Greek text: καὶ καθ’ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις

Key words – Strong:

My Analysis:

This verse says: it is appointed for people to die once, and then comes judgment.

The word ἅπαξ / hapax / G530 is very important here, as it means „once.” The text does not speak of multiple deaths, multiple earthly lives, or a cycle of returns; it speaks of a single human death and the judgment that follows it.

The word κρίσις / krisis / G2920 signifies judgment, a decision, or a verdict. Thus, after death, a person does not pass into another incarnation but instead faces God’s verdict.

Let’s throw in a few more verses…

Responsibility for life in the body:

“For we must all be revealed before the tribunal of the Anointed One, so that each one may receive according to what he has done through the body, whether good or bad” — 2 Corinthians 5:10.

Resurrection, not reincarnation:

„Do not be amazed at this, for the hour is coming when all who are in the graves will hear His voice and come out: those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment” — John 5:28-29.

The appointed day of judgment:

“Because He has set a day on which He will judge the inhabited earth in righteousness by the Man whom He has appointed, giving proof to all by raising Him from the dead” — Acts 17:31.

Artykuł Reincarnation. After Death, the Rich Man Realized There Was No Turning Back… – Part 1 pochodzi z serwisu Jesu.pl.

The crucial question is this: did Judith act in accordance with God’s will, or did she sin through her use of deception and the killing of Holofernes?

Here is an introduction to Judith’s story, followed by an analysis:

Nebuchadnezzar sought to crush the nations that refused to submit to him. It was not merely a matter of conventional warfare; it was about dominion, fear, and absolute subjugation. Anyone who failed to acknowledge his authority was to be punished.

To this end, he dispatched Holofernes, the commander of his army. Holofernes advanced as an instrument of destruction. His mission was to punish cities, strip people of their security, crush resistance, and force nations into submission, servitude, and the abandonment of their faith. Eventually, his army turned against Israel as well.

Bethulia found itself in mortal danger. Water supplies were running low. The people were growing weak. The leaders began to contemplate surrender. From a human perspective, the cause seemed all but lost.

Then, Judith appeared.

She was not a soldier. She had no army. She was a widow, a woman known for her fear of God. First, she prayed. Then, she cast off her widow’s garments, bathed, anointed herself, arranged her hair, and donned the festive attire she had worn during her husband’s lifetime.

When she entered the enemy camp, her beauty immediately stirred the guards. They saw a remarkable woman—beautiful, composed, and courageous. She did not look like someone broken by fear. That gave them pause; that astonished them. And it was precisely for this reason that she was brought before Holofernes.

Holofernes, too, was deceived. He looked at Judith with eyes full of lust and arrogance. He believed she had come to him, yet in reality, it was he who had walked into a trap. Judith did not surrender herself to him; she had not come for illicit intimacy. She came so that his own wickedness would bring about his downfall.

Thus begins the most difficult part of this story. A great commander, a vast army, and immense fear stood arrayed against a single woman.

Let’s see what the verses say, and then we’ll draw some conclusions.

1. Judith was a God-fearing woman:

„She was very beautiful in appearance and lovely of face, and her husband had left her gold, silver, menservants, maidservants, livestock, and fields. And no one spoke a bad word about her, for she greatly feared God” — Judith 8:7–8.

This is the first significant description of Judith. She was a widow who maintained a serious demeanor, fasted, lived an upright life, and enjoyed a good reputation. Her beauty is not portrayed as a sin; it is part of who she is, yet it is not the most important thing. What matters most is that she “feared God greatly.”

2. Judith saw the leaders’ mistake:

„Who are you to put God to the test this day and set yourselves above God among the sons of men?” — Judith 8:12.

The city leaders wanted to set a deadline for God. If help did not arrive by the appointed time, they intended to surrender. Judith firmly rejected this. She understood that no human has the right to say to God: „You have this many days, and then we will stop trusting You.”

3. Judith understood the test:

„We have no other God but Him. Therefore, let us await deliverance from Him, and He will deliver us if He so wills” — Judith 8:19–20.

The people were exhausted, thirsty, and frightened. In such a moment, it is easiest to make a mistake, to give up, to turn away from God. Surrendering to the enemy meant abandoning faith in the true God.

4. Judith prayed first, and only then took action:

„God of my father Simeon, You placed a sword in his hand to take vengeance on the strangers who undid the virgin’s belt to her dishonor” — Judith 9:2.

„Grant into my hand the strength of a widow, that I may accomplish what I have planned” — Judith 9:9.

Before Judith went to the enemy camp, she humbled herself before God. She prayed and asked for strength, for help in carrying out the plan.

5. Judith put on garments of joy:

„She took off her sackcloth, removed the garments of her widowhood, washed her body with water, anointed herself with costly oil, arranged her hair, put on a headband, and dressed in the festive garments of joy that she used to wear during the lifetime of her husband Manasseh” — Judith 10:3.

Judith made deliberate use of her appearance. She prepared herself to enter the enemy camp and draw attention to herself. Was that act in itself a sin?

The text does not say that she sinned through her beauty. A woman’s beauty is not a sin. It would be a sin to use it for debauchery, adultery, or pride. Judith does not go to Holofernes for the purpose of prostitution. She goes as a woman carrying out a dangerous plan in wartime.

Her beauty became a trap for the man who looked at her with an impure heart. Holofernes desired to possess her. Judith did not give herself to him.

Did her appearance provoke desire?

Was that a transgression?

Scripture states that Judith dressed in the festive garments of joy she used to wear for her husband. She did not dress as a prostitute. She cast off her mourning clothes and put on the dignified, beautiful attire from her married life. That was no offense; it was how she used to dress for her husband.

6. Judith did not commit sexual immorality:

„As the Lord lives, who protected me on the path I walked: my face misled him to his ruin, yet he committed no sin with me to defile or shame me” — Judith 13:16.

Judith herself says that Holofernes did not sin with her. There was no disgrace, sexual immorality, or adultery. Her appearance deceived the enemy, but her body was not surrendered to sin.

7. Was the killing of Holofernes an act of war?

„Lord, God of Israel, strengthen me this day” — Judith 13:7.

Judith killed Holofernes while he lay drunk. It is a powerful and disturbing image. It cannot be sanitized. Yet, one must remember who Holofernes was. He was an army commander. He had come to destroy the people, to starve them by cutting off their water supply, and to eradicate faith in the true God.

Many of God’s servants—King David, for instance—carried out difficult missions. The mere fact that someone fought, used deception, or committed a harsh act does not settle the matter. The crucial question is: did this mission come from God?

If a mission comes from God, a person does not act for personal glory, revenge, or gain. They act because God is saving His people, halting evil, and executing His judgment. It is not enough to say, „Her deed was wrong.” One must ask, „Does the text show that God was with her and used her hand to save Israel?”

Let us see how the leaders of Israel reacted.

8. The elders blessed Judith:

„Blessed are you, daughter, by the Most High God, above all women on earth. And blessed be the Lord God, who created heaven and earth, who guided you to strike the head of the leader of our enemies” — Judith 13:18.

When Judith returned with the head of Holofernes, she was not condemned. She was not called a sinner. She was not accused of disgrace. The elders of the city blessed her and blessed God.

9. The priest and the elders acknowledged the good she had done:

„You are the exaltation of Jerusalem, you are the great pride of Israel, you are the great joy of our nation. You have done all this by your own hand; you have done good to Israel, and God was pleased with it” — Judith 15:9–10.

The text states that Judith did good for Israel and that God was pleased with this. This is no small praise. It is a strong affirmation that, in the eyes of the book’s author, Judith was not a condemned woman, but a woman through whom deliverance came.

10. They composed a song about Judith:

„The Almighty Lord defeated them by the hand of a woman” — Judith 16:5.

Did Judith sin?

If we ask whether Judith committed sexual immorality, the answer is no. The text clearly states that Holofernes did not defile her.

If we ask whether she used deception, the answer is yes. There is no point in hiding it; Judith used deception against the enemy. However, the Book of Judith does not portray this as an ordinary lie in everyday life, but as an act of war at a time when her people were in danger.

If we ask whether she killed a man, the answer is yes. She killed an army commander. The text presents this as the salvation of Israel, not as a private crime.

Conclusion

In the Book of Judith, Judith is portrayed as a servant of God. She was a God-fearing, wise, and a courageous woman, ready to risk her own life to save her people.

She was not a promiscuous woman. She is not depicted as a sinner condemned by God; on the contrary, the text states that God saved Israel through her, and the elders and priests blessed her for the good she had done.

Within the Book of Judith itself, her deed is acknowledged and praised by God’s servants and the leaders of Israel.

First, Uzziah, one of the elders or leaders of Bethulia, tells Judith that she is blessed by the Most High God and that God has directed her to „strike the head” of the enemy commander—Judith 13:18.

Then Joakim (or Eliakim), the high priest, together with the elders of Israel, comes to Judith and declares that she is the „exaltation of Jerusalem” and the „pride of Israel,” noting that she has done good for Israel and that God was pleased with this (Judith 15:8–10). Mention is also made of Achior the Ammonite, who, upon seeing what God had accomplished through Judith, came to believe in the God of Israel and was joined to the people of Israel (Judith 14:6–10).

Her feat was acknowledged by Uzziah, the high priest Joakim/Eliakim, the elders of Israel, and Achior. The text does not portray them as condemning her, but rather as witnesses who recognize the deliverance granted by God in her deed. Judith’s action was recounted by the anonymous author of the Book of Judith, and within the book itself, it was affirmed by Judith, Uzziah, Achior, the high priest, and the elders of Israel.

Is the Book of Judith reliable?

The Book of Judith was most likely written between the 2nd and 1st centuries BC, probably within a Judean-Jewish milieu shaped by the memory of the struggles over the Temple. Some do not accept it because it was not included in the Hebrew canon, has survived primarily in Greek, and presents historical difficulties. There are strong indications that it may have originally been written in Hebrew, though the Hebrew text has not survived. The Book of Judith is included in the Septuagint and is recognized within Catholic and Orthodox traditions, yet it is absent from the jewish and protestant canons.

The conclusion to be drawn is this: if we believe in the authenticity of the Book of Judith—that is, that it was written under divine inspiration—then Judith’s deed was a mission either approved or inspired by God. We ought to grasp a Biblical truth: God’s servants have killed their adversaries. Christ, as the Supreme Judge, will likewise utterly destroy those who align themselves with lies, hypocrisy, and satanic doctrine.

I recommend reading the Book of Judith or listening to an audio version; it is truly inspiring.

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